Exegetical and Hermeneutical Commentary of Acts 13:46
Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
46. It was necessary that the word of God should first have been spoken to you ] That, as Christ came first unto His own, so His messengers should declare their glad tidings first unto Jews, but if they received not the word, then it was to be proclaimed to all who would receive it.
judge yourselves unworthy ] i.e. pronounce the sentence upon yourselves by your actions. Cp. Mat 22:8, “They that were bidden” to the marriage supper “were not worthy.” They had been deemed worthy by him who sent to call them, but had declared they were not so by their refusal to come.
Fuente: The Cambridge Bible for Schools and Colleges
Waxed bold – Became bold; spake boldly and openly. They were not terrified by their strife, or alarmed by their opposition. The contradictions and blasphemies of sinners often show that their consciences are alarmed; that the truth has taken effect; and then is not the time to shrink, but to declare more fearlessly the truth.
It was necessary – It was so designed; so commanded. They regarded it as their duty to offer the gospel first to their own countrymen. See the notes on Luk 24:47.
Ye put it from you – You reject it.
And judge yourselves – By your conduct, by your rejecting it, you declare this. The word judge here does not mean they expressed such an opinion, or that they regarded themselves as unworthy of eternal life – for they thought just the reverse; but that by their conduct they condemned themselves. By such conduct they did, in fact, pass sentence on themselves, and show that they were unworthy of eternal life, and of having the offer of salvation any further made to them. Sinners by their conduct do, in fact, condemn themselves, and show that they are not only unfit to be saved, but that they have advanced so far in wickedness that there is no hope of their salvation, and no propriety in offering them, any further, eternal life. See the notes on Mat 7:6.
Unworthy … – Unfit to be saved. They had deliberately and solemnly rejected the gospel, and thus shown that they were not suited to enter into everlasting life. We may remark here:
(1) When people, even but once, deliberately and solemnly reject the offers of Gods mercy, it greatly endangers their salvation. The probability is, that they then put the cup of salvation forever away from themselves.
(2) The gospel produces an effect wherever it is preached.
(3) When sinners are hardened, and spurn the gospel, it may often be the duty of ministers to turn their efforts toward others where they may have more prospect of success. A man will not long labor on a rocky, batten, sterile soil, when there is near him a rich and fertile valley that will abundantly reward the pains of cultivation.
Lo, we turn … – We shall offer the gospel to them, and devote ourselves to seeking their salvation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 46. Waxed bold] ; Having great liberty of speech; a strong, persuasive, and overpowering eloquence. They had eternal truth for the basis of this discourse; a multitude of incontestable facts to support it; an all-persuading eloquence to illustrate and maintain what they had asserted.
Should first have been spoken to you] When our Lord gave his apostles their commission to go into all the world, and preach the Gospel to every creature, he told them they must begin first at Jerusalem, Mr 16:15; Lu 24:47. In obedience therefore to this command, the apostles (in every place where they preached) made their first offers of the Gospel to the Jews.
Ye put it from you] , Ye disdain this doctrine, and consider it contemptible: so the word is frequently used.
And judge yourselves unworthy of everlasting life] Was this meant as a strong irony? “Ye have such humbling thoughts of yourselves, that ye think the blessings of the Gospel too good to be bestowed on such worthless wretches as ye are.” Or did the apostle mean that, by their words and conduct on this occasion, they had passed sentence on themselves, and, in effect, had decided that they were unworthy of the grace of the Gospel; and God now ratifies that judgment by removing those blessings from them, and sending them to the Gentiles?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Waxed bold; being nothing aftrighted with the reproaches and blasphemies they met with, which but increased their zeal, as a little water does the fire in the smiths forge.
It was necessary; there was a necessity that the Word of God should be first preached to the Jews:
1. Because Christ was promised to the children and heirs of their ancestors.
2. Because Christ did command it to be thus preached, Mat 10:5,6; Lu 24:47; Act 1:8.
3. Christ himself thus preached it, declaring that he was not sent (comparatively)
but to the lost sheep of the house of lsrael, Mat 15:24.
And judge yourselves unworthy of everlasting life; by this their contradicting and blaspheming, they show as evidently that they are thus unworthy of everlasting life, as if a judge had determined so, or passed such a sentence upon his tribunal, or judgment seat.
Fuente: English Annotations on the Holy Bible by Matthew Poole
46. Then Paul and Barnabas waxedbold, and said, c.This is in the highest style of a last andsolemn protestation.
It was necessary that theword should first have been spoken to youSee the direction ofChrist in Lu 24:47 also Ro1:16.
since ye judge yourselvesunworthy of everlasting lifepass sentence upon yourselves.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Paul and Barnabas waxed bold,…. They were not at all daunted at the opposition they met with, but rather grew more courageous, and used great liberty of speech, and spoke out freely, plainly, and openly: and said,
it was necessary that the word of God should first have been spoken to you; as it was by Christ and his apostles, whilst he was on earth; and though, after his resurrection, the commission to his apostles ran, to preach the Gospel to all nations, yet they were ordered to begin at Jerusalem, and preach to the Jews first; and this they hitherto strictly observed:
but seeing ye put it from you; with loathing, indignation, and contempt:
and judge yourselves unworthy of everlasting life; no man is worthy of everlasting life, on account of anything done by him, for it is the free gift of God; and all who are sensible of themselves, and of the just demerit of sin, conclude themselves unworthy to inherit eternal life; but this was not the case of these Jews, nor is it the sense here: but the meaning is, that the Jews, by this act of theirs in rejecting the Gospel, did as it were pass sentence upon themselves, and determine against themselves that they ought not to be saved, since they despised the means of salvation; or that they were not worthy to have the Gospel preached to them any more, which may be called eternal life, because it is brought to light by it, and revealed in it; and because it points out the way unto it, as well as gives some account of it:
lo, we turn to the Gentiles; to preach the Gospel to them only, or chiefly; now the words of Christ began to be fulfilled, Mt 21:43.
Fuente: John Gill’s Exposition of the Entire Bible
Spake out boldly (). First aorist middle participle of , to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation.
It was necessary to you first (H ). They had done their duty and had followed the command of Jesus (1:8). They use the very language of Peter in 3:26 ( ) “to you first.” This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Rom 1:16; Rom 2:9; Rom 2:10).
Ye thrust it from you ( ). Present middle (indirect, from yourselves) indicative of , to push from. Vigorous verb seen already in Acts 7:27; Acts 7:39 which see.
Judge yourselves unworthy ( ). Present active indicative of the common verb , to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand.
Lo, we turn to the Gentiles ( ). It is a crisis (, lo): “Lo, we turn ourselves to the Gentiles.” Probably also aoristic present, we now turn (Robertson, Grammar, pp. 864-70). is probably the direct middle (Robertson, Grammar, pp. 806-08) though the aorist passive is so used also (7:39). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In Ro 9-11 Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.
Fuente: Robertson’s Word Pictures in the New Testament
Put [] . Not strong enough. Better, as Rev., thrust, denoting violent rejection.
Lo [] . Marking a crisis.
Fuente: Vincent’s Word Studies in the New Testament
PAUL AND BARNABAS TURN TO THE GENTILES V. 46-49
1) “Then Paul and Barnabas waxed bold and said,” (parreseasamenoi te ho Paulos kai ho Barnabas eipon) “And Paul and Barnabas repeatedly speaking boldly said,” witnessed the gospel as good ambassadors, Act 4:12; Rom 1:16; 2Co 5:14-15; 2Co 5:19-20; 1Ti 3:16.
2) “It was necessary that the word of God should first be spoken to you:(humin en anagkaion proton lalethenai ton logon tou theou) “it was necessary that the word of God was spoken to you all first, in priority,” to the Jews first, in accordance with the Divine purpose of God, Luk 24:47; Act 3:26; Rom 1:16.
3) “But seeing ye put it from you,” (epeide apothesisthe auton) “Since you all (because you all) put it away, resist, or reject it,” thrust it from you, as if it were unclean, obnoxious, poison to you; you turn up your nose at the word of God, Pro 1:22-29; Pro 29:1; As Felix did, Act 24:25.
4) “And judge yourselves unworthy of everlasting life,” (kai ouk aksious krinete heautous tes aioniou zoes) “And you all judge yourselves not (to be) worthy of eternal life,” in turning away from the word of God and call of His spirit, Joh 1:11-12; Act 18:6.
5) “Lo, we turn to the Gentiles.” (idou strepometha eis ta ethne) “Behold, (watch us) we turn to the heathen, races, or nations,” to all people, the masses of humanity of all races, not as the church was first mandated, to the Jews only; Mat 28:18-20; Mar 16:15; Joh 20:21; Luk 24:46-52; Act 1:8; Act 18:6; Rom 1:14-16.
Fuente: Garner-Howes Baptist Commentary
46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they (832) excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron.
It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ’s kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, (Exo 19:5.) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, (Act 1:18,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, (Rom 1:16.) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers.
And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of salvation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? (833) I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: “In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you.” But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved.
(832) “ Vicissim,” in their turn.
(833) “ Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat,” why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted.
Fuente: Calvin’s Complete Commentary
(46) It was necessary.The preachers recognised the necessity of following what they looked on as the divine plan in the education of mankind, and so they preached to the Jew first, and also to the Gentile (Rom. 2:9-10). The former were offered, as the fulfilment of the promise made to Abraham, the high privilege of being the channel through which all families of the earth should be blessed by the knowledge of Christ (Gen. 22:18). When they rejected that offer, it was made, without their intervention, to the Gentiles.
Judge yourselves unworthy of everlasting life.There is a touch of righteous indignation, perhaps something like irony, in the words. The preacher had thought them worthy of the highest of all blessings, the life eternal which was in Christ Jesus, but they, in their boastful and envious pride, took what was really a lower estimate of themselves, and showed that they were unworthy. They passed sentence, ipso facto, on themselves.
Lo, we turn to the Gentiles.We have to remember (1) that the words were as an echo of those which the Apostle had heard in his trance in the Temple at Jerusalem (Act. 22:21); (2) that they would be heard, on the one hand, by the Gentiles with a joy hitherto unknown, and, on the other, by the Jews as a new cause of irritation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
46. Waxed bold Rising above all useless altercation with the Jews.
Judge yourselves unworthy Not that they literally believed themselves to be unworthy of life eternal. On the contrary, they believed themselves eminently, and even exclusively, the heirs of that inheritance. But they determined themselves to be such sort as truly is unworthy eternal life.
Everlasting life Eternal life is not solely a future, but a present, possession. (See notes on Joh 4:14; Joh 5:24; Joh 6:40.) It is a possession commenced in this life to be perpetuated, in a life to come. There is a present as well as a future salvation. These Jews were indisposed to eternal life, and so rejected the Gospel; the Gentiles, in Act 13:48, as many as were disposed to eternal life, believed.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Paul and Barnabas spoke out boldly, and said, “It was necessary that the word of God should first be spoken to you. Seeing you thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles.” ’
And so Paul and Barnabas boldly declared their position. They had come first to the Jews. Indeed it had been necessary for them to do so because of the urging of their own hearts and the command of God. They had longed to see the Jews turning to the word of God. And they had fulfilled that responsibility.
But now the Jews had had their opportunity and had made their choice and had determined to thrust their message from them. They had adjudged themselves not worthy of eternal life. Now therefore they were turning to these hungry, seeking Gentiles, who were waiting in darkness like sheep without a shepherd.
Fuente: Commentary Series on the Bible by Peter Pett
Act 13:46. Then Paul and Barnabas waxed bold, &c. With great freedom of speech said, &c. The words, Judge yourselves unworthy of everlasting life, plainly shew that persons are said to be self-condemned, who furnish out matter of condemnation from their own words, though they do not actually pass sentence on themselves; for nothing was further from the thoughts of these Jews, than declaring themselves unworthy of eternal life for not believing the gospel. They rather expected that life by rejecting it. See on Act 13:48. When the apostles say, Behold, we turn to the Gentiles, their meaning is not, that they intended no more to make an offer to the Jews; for we find they continued to address them first, wherever they came; but they openly declared, that while they continued at Antioch, they would lose no more time in fruitless attempts on their ungrateful countrymen, but would employ themselves in doing what they could for the conversion of the Gentiles.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 13:46-47 . ] namely, according to the counsel of God (see on Act 13:14 ) and our apostolic duty.
. . .] This judgment of their unworthiness they, in point of fact , pronounced upon themselves by their zealous contradicting and blaspheming.
] “ingens articulus temporis magna revolutio,” Bengel. As to the singular, comp. on Mat 10:16 .
. . .] a proof that the occurred not arbitrarily, but in the service of the divine counsel. Isa 49:6 (according to the LXX., with slight deviation), referring to the servant of God, is by Paul and Barnabas , according to the Messianic fulfilment which this divine word was to receive, recognised and asserted as for the apostolic office; for by means of this office it was to be brought about that the Messiah ( ) would actually become the light of the Gentiles (Luk 2:32 ), etc., for which, according to this oracle, God has destined Him.
. . .] the final purpose: in order that thou mayest be , etc.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1780
THE GENTILES RECEIVE THE GOSPEL
Act 13:46-48. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.
WHEREVER the word of God has been faithfully dispensed, it has created a diversity of sentiment amongst the hearers; some receiving it with gratitude, and others rejecting it with disdain. Even when our Lord himself preached, some said he was a good man; whilst others said, Nay, but he deceiveth the people. Such also was the reception which the Gospel met with when ministered by the Apostles: The multitude was divided; and part held with the Jews, and part with the Apostles [Note: Act 14:4.]. Our blessed Lord foretold this, and declared, that the effect of his Gospel would be, not to bring peace on earth, but a sword; and to set even the nearest relatives against each other [Note: Mat 10:34-36.]. The division occasioned by it at Antioch was exceeding great; the Jews, almost universally, rejecting it, whilst the Gentiles, in vast multitudes, took the liveliest interest in it; insomuch that the Apostle now for the first time made the instruction and conversion of the Gentiles the great object of his ministrations.
In the words which we have now read, we see,
I.
The necessity to which he was reduced
[The obstinacy of the Jews was attended with the most distressing consequences. They, in the first instance, disregarded the Gospel; but, when they saw almost the whole city come together to hear it, they set themselves against it, with the utmost violence, contradicting it as false, and blaspheming it as wicked. With such inveteracy did they put it away from them, that they pronounced sentence, as it were, against themselves [Note: This is the meaning of .], as altogether unworthy of eternal life. On this account, the Apostles, without any further delay, put into execution the commission they had received, and made a free offer to the Gentiles of the blessings which were thus despised by the Jews.
Now it is a fact which cannot be dissembled, that circumstances not very dissimilar are found, wherever a man of an apostolic spirit is called to labour: multitudes of those to whom he has been primarily and more particularly sent, not only despise his message, but, when others in the neighbourhood flock to hear his word, are filled with envy, and complain of the inconvenience they sustain by having their churches so crowded. They also contradict and blaspheme both the testimony that is borne, and the minister who bears it. Thus in effect they put away the word of God from them, and declare, by their conduct, that they neither value nor desire that salvation, which Christ has purchased for them. Thus, with the most earnest desire to promote the salvation of those whom he regards as his immediate charge, a minister is often constrained, by the obstinacy of those who will not hear, to be content with addressing himself to those who will; and to regard those as the most endeared objects of his attention, who are not, except by their own voluntary act, contained within the proper sphere of his commission. This is greatly to be regretted, because such despisers of the Gospel both harden themselves, and excite prejudice in others: nevertheless it is a comfort to the faithful minister to find, that, if rejected by some, there are others who hear him gladly, and know how to appreciate his labours.]
In turning to the Gentiles, he declared,
II.
The authority under which he acted
[He might have mentioned the express injunctions of his Lord [Note: Luk 24:47. Act 1:8.]: but he knew that his word would have no weight with the Jews; and therefore he cited a passage of the Old Testament, which the Jews themselves understood as referring to the Messiah [Note: Isa 49:6.]. The passage he has quoted contains a promise of the Father to the Son, that he should not have the Jews only for a portion, but should be set for light and salvation to the ends of the earth.
Under this authority we now speak: and under this warrant we offer salvation to every child of man. Behold then, Christ is given for a light to the whole world; and all of you who sit in darkness and the shadow of death may come to the brightness of his rising. He is given also for salvation to the ends of the earth: and every one who is sensible of his lost estate, may be saved from wrath through him He is Gods salvation; provided by him, qualified by him, upheld by him, accepted by him: and every sinner in the universe is not only authorized to trust in him, but is commanded so to do; and is assured by God himself that he shall never be ashamed of his hope This we are commissioned to declare: and if ten thousand bigoted or self-righteous people should reject it with disdain, we trust that we shall never want some contrite auditors, who shall receive it with gratitude and joy.]
In the sequel, we are informed of,
III.
The success he obtained
[The self-condemned Gentiles heard these tidings with joy; and vast multitudes of them glorified the word of the Lord, receiving it as a faithful saying, and worthy of all acceptation. On some indeed the effect was only transient; but as many as were appointed to, and disposed for, eternal life, believed [Note: The precise idea contained in the word is that of a General marshalling his army, and assigning to every one the post he shall occupy, and the work he shall perform. Believers are thus called and appointed of God.]: they received the word into an honest and good heart, and brought forth fruit unto perfection.
This is the effect which we hope to see produced in our ministrations. Despisers we expect to meet with, but we expect to find also many in whom our word shall be the power of God unto salvation. Who then amongst you has his heart, like Lydias, opened by the Lord? Who amongst you feels the attractions of Gods love, and the constraining influences of his grace? You, we trust, will be the better for the message we deliver: you will become the followers of Christ: you will embrace him, and honour him, and cleave unto him with full purpose of heart ]
In the passage we have been considering are two opposite characters, whom it will now be proper to address:
1.
Those who reject the Gospel
[Such characters exist as much among those who call themselves Christians, as among the Jews themselves. Think then what you do: you judge yourselves, that is, you pass sentence on yourselves as unworthy of everlasting life. Your want of humility betrays your total unfitness for heaven, or even for the offer of the Gospel salvation. Your contempt of the most stupendous effort of Gods love that ever men or angels beheld, betrays the same. If you look into the Scripture, you cannot find any resemblance between yourselves and the saints of old: and, if you could go up to heaven, you would not find one of your spirit there. Are you then willing to continue in a state, wherein your whole spirit and conduct declares that you are daily ripening for destruction? O think of it whilst yet your errors may be rectified, and your iniquities forgiven.]
2.
Those who are made willing to embrace it
[Think who it is that has disposed your minds to the attainment of everlasting life: and give him the glory due unto his name. It is God alone that hath made you to differ from the unbelieving world; and therefore to him alone must be all the praise. Now then, if you really profess to have experienced the grace of God, we call upon you to glorify his word: shew that you believe it to be true: let it be seen that you love it, and trust in it, and obey it; and that you esteem it more than your necessary food. Attend the ministration of it as the Gentiles did, not with vain curiosity, but with the deepest reverence and most lively gratitude. Hear it as the word of God to your souls: hear it as glad tidings of great joy; and let every succeeding Sabbath bring you into a closer acquaintance with it, and a more entire conformity to its dictates. Above all things, attend to what it says of Christ; and receive him as your all-sufficient light, and your complete salvation.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
Ver. 46. But seeing ye put it from you ] Gr. . Ye shove and thrust it from you, as it were with sides and shoulders; noting their desperate incredulity and obstinace. And this was the very period of that day of grace spoken of by our Saviour, Luk 19:42 ; “Oh, if thou hadst known, at the least in thy day,” &c. Now that the offer was made so fully and clearly, how could they escape that neglected so great salvation?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
46. ] See ch. Act 3:26 ; Rom 1:16 .
Fuente: Henry Alford’s Greek Testament
Act 13:46 . , see on Act 9:27 . , cf. on Act 13:14 . , see critical notes. marks the contrast, but its omission emphasises it even more vividly and sternly. : “ye thrust it from you,” R.V.; repellitis , Vulgate; only in Luke and Paul, cf. 1Ti 1:19 , Rom 11:1 , Act 7:27 ; Act 7:39 ; frequent in LXX, cf., e.g. , Ps. 93:14, Eze 43:9 , and 3Ma 3:22 ; 3Ma 6:32 , Mal 2:16Mal 2:16 . , cf. Mat 22:8 .
Fuente: The Expositors Greek Testament by Robertson
Acts
JEWISH REJECTERS AND GENTILE RECEIVERS
UNWORTHY OF LIFE
Act 13:46
So ended the first attempt on Paul’s great missionary journey to preach to the Jews. It is described at great length and the sermon given in full because it is the first. A wonderful sermon it was; touching all keys of feeling, now pleading almost with tears, now flashing with indignation, now calmly dealing with Scripture prophecies, now glowing as it tells the story of Christ’s death for men. It melted some of the hearers, but the most were wrought up to furious passion-and with characteristic vehemence, like their ancestors and their descendants through long dreary generations, fell to ‘contradicting and blaspheming.’ We can see the scene in the synagogue, the eager faces, the vehement gestures, the hubbub of tongues, the bitter words that stormed round the two in the midst, Barnabas like Jupiter, grave, majestic, and venerable; Paul like Mercury, agile, mobile, swift of speech. They bore the brunt of the fury till they saw it to be hopeless to try to calm it, and then departed with these remarkable words.
They are even more striking if we notice that ‘judge’ here may be used in its full legal sense. It is not merely equivalent to consider , for these Jews by no means thought themselves unworthy of eternal life, but it means, ‘ye adjudge and pass sentence on yourselves to be.’ Their rejection of the message was a self-pronounced sentence. It proved them to be, and made them, ‘unworthy of eternal life.’ There are two or three very striking thoughts to be gathered from these words which I would dwell on now.
I. What constitutes worthiness and unworthiness.
Now in the first of these senses-we are all unworthy of eternal life. That is just to state in other words the tragic truth of universal sinfulness. The natural outcome and issue of the course which all men follow is death. But yet there are men who are fit for and capable of eternal life. Who they are and what fitness is can only be ascertained when we rightly understand what eternal life is. It is not merely future blessedness or a synonym for a vulgar heaven. That is the common notion of its meaning. Men think of that future as a blessed state to which God can admit anybody if He will, and, as He is good, will admit pretty nearly everybody. But eternal life is a present possession as well as a future one, and passing by its deeper aspects, it includes-
Deliverance from evil habits and desires.
Purity, and love of all good and fair things.
Communion with God.
As well as forgiveness and removal of punishment.
What then are the qualifications making a man worthy of, in the sense of fit for, such a state?
a To know oneself to be unworthy.
He who judges himself to be worthy is unworthy. He who knows himself to be unworthy is worthy.
The first requisite is consciousness of sin, leading to repentance.
b To abandon striving to make oneself worthy.
By ourselves we never can do so. Many of us think that we must do our best, and then God will do the rest.
There must be the entire cessation of all attempt to work out by our own efforts characters that would entitle us to eternal life.
c To be willing to accept life on God’s terms.
As a mere gift.
d To desire it.
God cannot give it to any one who does not want it. He cannot force His gifts on us.
This then is the worthiness.
II. How we pass sentence on ourselves as unworthy.
Consider then-
a That our attitude to the Gospel is a revelation of our deepest selves.
The Gospel is a ‘discerner of thoughts and intents of the heart.’ It judges us here and now, and by their attitude to it ‘the thoughts of many hearts shall be revealed.’
b That our rejection of it plainly shows that we have not the qualifications for eternal life.
No doubt some men are kept from accepting Christ by intellectual doubts and difficulties, but even these would alter their whole attitude to Him if they had a profound consciousness of sin, and a desire for deliverance from it.
But with regard to the great bulk of its hearers, no doubt the hindrance is chiefly moral. Many causes may combine to produce the absence of qualification. The excuses in the parable’-farm, oxen, wife’-all amount to engrossment with this present world, and such absorption in the things seen and temporal deadens desire. So the Gospel preached excites no longings, and a man hears the offer of salvation without one motion of his heart towards it, and thus proclaims himself ‘unworthy of eternal life.’
But the great disqualification is the absence of all consciousness of sin. This is the very deepest reason which keeps men away from Christ.
How solemn a thing the preaching and hearing of this word is!
How possible for you to make yourselves fit!
How simple the qualification! We have but to know ourselves sinners and to trust Jesus and then we ‘shall be counted worthy to obtain that world and the resurrection from the dead.’ Then we shall be ‘worthy to escape and to stand before the Son of Man.’ Then shall we be ‘worthy of this calling,’ and the Judge himself shall say: ‘They shall walk with Me in white, for they are worthy.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
waxed bold, and = speaking boldly. Greek. parrhesiazomai. See note on Act 9:27.
spoken. Greek. laleo. App-121.
seeing = since. Greek. epeide.
put it from you = thrust it away. Greek. apotheomai. See note on Act 7:27.
judge. Greek. krino. App-122.
unworthy = not (Greek. ou) worthy.
everlasting. Greek. aionios. App-151.
life. Greek. zoe. App-170.
lo = behold. Figure of speech Asterismos. App-6. Greek. idou.
Gentiles. Greek. ethnos.
Fuente: Companion Bible Notes, Appendices and Graphics
46. ] See ch. Act 3:26; Rom 1:16.
Fuente: The Greek Testament
Act 13:46. , having waxed bold [using freedom of speech]) They who impede others ought especially to be reproved in public.-, necessary) although ye were not worthy. He shows that he had not preached with the confident assurance of their obedience.-, ye repel it) The antithetical words are, to repel the word of GOD, and, to glorify the word of the Lord, Act 13:48.- , not worthy) The Divine consideration [lit. deeming worthy] towards you is great; but ye are not worthy; Mat 22:8 : and although ye think us unworthy of being heard, and esteem yourselves alone worthy of eternal life, yet ye yourselves of your own accord rush into this judgment, that ye are unworthy, and it is all the same as if you were to say, We are unworthy; There is therefore a Metonymy of the antecedent for the consequent. The antithesis is, they (the Gentiles) were glad, Act 13:48.- , of everlasting life) ibid. ordained to eternal life.-, lo) This points out a thing present. A grand point of time; a great revolution.
Fuente: Gnomon of the New Testament
waxed: Act 4:13, Act 4:29-31, Pro 28:1, Rom 10:20, Eph 6:19, Eph 6:20, Phi 1:14, Heb 11:34
It was: Act 13:26, Act 3:26, Act 18:5, Act 26:20, Mat 10:6, Luk 24:47, Joh 4:22, Rom 1:16, Rom 2:10, Rom 9:4, Rom 9:5
seeing: Act 7:51, Exo 32:9, Exo 32:10, Deu 32:21, Isa 49:5-8, Mat 10:13-15, Mat 21:43, Mat 22:6-10, Luk 14:16-24, Joh 1:11, Rom 10:19-21, Rom 11:11-13
turn: Act 18:6, Act 28:28, Isa 55:5
Reciprocal: Jdg 6:39 – dry Job 17:8 – stir up Pro 8:36 – he Pro 17:16 – a price Pro 19:3 – foolishness Pro 23:9 – Speak Isa 2:3 – for out Eze 2:5 – whether Eze 3:19 – but thou Eze 18:31 – for why Eze 33:9 – if he Jon 4:1 – General Mic 4:2 – for Mic 5:7 – as a dew Zec 11:9 – I will Mat 2:10 – they rejoiced Mat 12:18 – and he Mat 13:54 – he taught Mat 15:24 – I am not Mat 21:41 – and will let out Mat 22:4 – other Mat 22:8 – but Mat 28:19 – ye therefore Mar 8:13 – General Mar 10:31 – General Mar 12:9 – and will Mar 16:16 – but Luk 10:11 – notwithstanding Luk 14:18 – all Luk 14:24 – General Luk 19:42 – the things Luk 20:16 – destroy Joh 7:35 – teach Act 10:36 – word Act 11:19 – to none Act 13:5 – in the Act 13:16 – and ye Act 14:1 – went Act 14:3 – speaking Act 17:12 – many Act 19:8 – went Act 19:9 – divers Act 22:21 – for Rom 2:9 – of the Jew Rom 10:21 – All day long Rom 11:20 – because Rom 11:28 – are enemies Rom 15:8 – Jesus Rom 16:26 – according Gal 2:7 – the gospel of the uncircumcision Eph 3:2 – the dispensation Col 3:11 – there 1Th 2:13 – the word of God 2Th 1:5 – may 1Ti 3:16 – preached 2Ti 1:12 – the which Tit 3:11 – being Heb 4:2 – unto us Heb 4:6 – some Heb 13:7 – word
Fuente: The Treasury of Scripture Knowledge
6
Act 13:46. The Gospel was intended for the whole world, but the Jews were to be given the “first chance” for it. Indeed, it was not even offered to the Gentiles until the case of Cornelius. And on that principle Paul made his first appeals to the Jews in his preaching. But when they rejected the favor, Paul considered it as rendering themselves unworthy of everlasting life. In turning to the Gentiles he was acting in keeping with the events of chapter 10.
Fuente: Combined Bible Commentary
Act 13:46. It was necessary that the word of God should first have been spoken to you. Necessary because the Master had so commanded it (Act 1:8; Rom 1:16); necessary because this was part of the Divine plan. This was, however, merely a command in reference to priority. Gentiles would have been admitted into the kingdom of God even if the Jews had not rejected the Lord Jesus. The apostles do not seem to have attempted either to meet the Jews argument or to have tried to refute their blasphemies. From their haughty refusal to share with Gentiles the glories of Messiahs kingdom, the missionaries recognised at once that these self-willed, stubborn men had condemned themselves as unworthy to partake of the blessed promises of Messiah; and so they simply pronounced the words, Lo, we turn to the Gentiles.
Fuente: A Popular Commentary on the New Testament
Act 13:46-47. Then Paul and Barnabas Perceiving that no good impression could be made upon them; waxed bold Used great freedom of speech; and said, It was necessary According to the general instructions of our Divine Master; that the word of God should first be spoken to you He shows that he had not preached to them from any confidence of their believing; but seeing ye put it from you, and By that very action, in effect; judge yourselves unworthy of everlasting life Persons unfit to have it offered to you. This text plainly shows that persons may be said to be self-condemned, who furnish out matter of condemnation from their own words, though they do not actually pass sentence on themselves: for nothing was further from the thoughts of these Jews than to declare themselves unworthy of eternal life, because they did not believe the gospel; for they rather expected that life by rejecting it. They, indeed, judged none but themselves worthy of it; yet their conduct in rejecting the gospel, was the same as saying, We are unworthy of eternal life; as it effectually precluded their obtaining it. Lo, we turn to the Gentiles Not that they intended entirely to desist from preaching to the Jews, for we find they continued to address them first in other places wherever they came; but they now determined to lose no more time at Antioch on their ungrateful countrymen, but to employ themselves wholly in doing what they could for the conversion of the Gentiles there. For so hath the Lord commanded us See Mat 28:19; Act 1:8; in consequence of that prediction which was uttered by Isaiah in the name of God; saying To his Son, the Messiah; I have set thee to be a light to the Gentiles, &c.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
46, 47. When men take a stand like this, nothing will satisfy them but an abandonment of the truth; and hence that conciliatory bearing which should mark our address to them up to this point, may, with propriety, be dismissed, and we may proceed without regard to their feelings. So the apostles acted. (46) “Then Paul and Barnabas, speaking boldly, said, It was necessary that the word of God should first be spoken to you; but since you put it from you, and judge yourselves unworthy of everlasting life, behold we turn to the Gentiles. (47) For thus has the Lord commanded us, I have placed thee as a light of the Gentiles, that thou mayest be for salvation to the extremity of the earth.”
The remark that it was necessary that the word of God should first be spoken to them, before turning to the Gentiles, shows that the apostles understood that the gospel was not only to begin in Jerusalem, but that, in every distinct community, it was to begin with the Jews. Hence the frequent occurrence, in Paul’s style, of the expression, “To the Jew first, and also to the Gentile.” The reason of this distinction has been discussed in the commentary on Acts 1:8 .
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13:46 {19} Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and {s} judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
(19) The Gospel is proclaimed to the Gentiles by the express commandment of God.
(s) By this your doing you pronounce as it were sentence upon yourselves, and judge yourselves.
Fuente: Geneva Bible Notes
As the apostles in Jerusalem had done, Paul and Barnabas responded to the opposition with bold words (cf. Act 4:29). It was necessary for the gospel to go to the Jews before the Gentiles not only because Jewish acceptance of Jesus is a prerequisite to the messianic kingdom (cf. Act 3:26). It was also necessary because Jesus was the Messiah whom God had promised to deliver the Jews. The gospel was good news to the Jews in a larger sense than it was to the Gentiles. Paul almost always preached the gospel to the Jews first in the towns he visited (cf. Act 13:50-51; Act 14:2-6; Act 17:5; Act 17:13-15; Act 18:6; Act 19:8-9; Act 28:23-28; Rom 1:16). The Jews’ rejection of the gospel led him to offer it next to the Gentiles.
"Now for the first time Dispersion Jews follow the example of their Jerusalem counterparts in rejecting Christ, and for the first time Paul publicly announces his intention of turning his back on them and concentrating on the purely Gentile mission." [Note: Neil, p. 160. Cf. 18:5-6; and 28:25-28.]
By rejecting Jesus these Jews were really, though not consciously, judging themselves unworthy of salvation. In irony Paul said those who rejected the gospel were really judging themselves to be unworthy of eternal life (i.e., salvation and it benefits). [Note: Witherington, p. 415.] Usually most of the Jews who heard Paul’s preaching rejected it and only a few believed, but many Gentiles accepted the gospel.